Las cuestiones raciales y el Mormonismo/Los negros y el sacerdocio/El levantamiento de la prohibición

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Levantando la prohibición del sacerdocio

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Temas del Evangelio: "Llevaron a reflexionar sobre las promesas que otros profetas como Brigham Young habían hecho diciendo que los miembros de raza negra iban a recibir un día las bendiciones del sacerdocio y del templo"

"La raza y el sacerdocio," Temas del Evangelio en LDS.org (2013):

llevaron a reflexionar sobre las promesas que otros profetas como Brigham Young habían hecho diciendo que los miembros de raza negra iban a recibir un día las bendiciones del sacerdocio y del templo. En junio de 1978, después de “pasar muchas horas en la sala superior del Templo [de Salt Lake] suplicando al Señor guía divina”, el Presidente de la Iglesia, Spencer W. Kimball, los consejeros de la Primera Presidencia y los miembros del Quórum de los Doce Apóstoles recibieron una revelación. “Él ha escuchado nuestras oraciones y mediante la revelación ha confirmado que ha llegado el día largamente prometido”, anunció la Primera Presidencia el 8 de junio. La Primera Presidencia declaró que eran “conscientes de las promesas hechas por los profetas y los presidentes de la Iglesia que nos precedieron” que “todos nuestros hermanos que son dignos pueden recibir el sacerdocio”20. La revelación revocó la restricción de ordenación al sacerdocio. También extendió las bendiciones del templo a todos los Santos de los Últimos Días dignos, hombres y mujeres. La declaración de la Primera Presidencia en cuanto a la revelación pasó a formar parte de las Escrituras en el libro de Doctrina y Convenios, como Declaración oficial 2.[1] Plantilla:Read more


Pregunta: ¿Cómo funciona el proceso revelador en el caso de algo como el levantamiento de la prohibición del sacerdocio?

  NEEDS TRANSLATION  


Revelation is a process which generally follows a model in which "man inquires and then God inspires"

In other words, mortals must generally seek guidance before they receive inspiration. God will generally not provide answers to questions which have yet to be asked.

Furthermore, if we are unable to receive and implement an answer regarding a given issue, due to personal limitations or circumstances which would prevent obedience, God will generally refrain from communicating with us about it. This is not due to any limitation or lack of desire on his part, but due to mortal limitations.

God rarely—if ever—uses his prophets as "teletype machines" who mindlessly transmit God's will word for word—he requires his prophets to inquire with some thought as to potential answers (DC 9:7-9). After they seek confirmation, the Lord can gently correct or confirm. A striking Biblical example of this principle comes from King David: He announced to Nathan, the prophet, that he wished to build a temple. Nathan thought this a grand idea, and replied "Go, do all that is in thine heart; for the LORD is with thee." However, despite Nathan's sincere belief that God concurred with David's plan, he later received a revelation which contravened his initial enthusiasm. (See 2 Samuel 7:2-17.) God corrected his prophet and enhanced his imperfect understanding of the divine will.

Viewing revelation as a process often requiring patient preparation helps us understand why the priesthood ban wasn't lifted sooner

Lester Bush points out "three principle factors," while allowing for others, that created obstacles: "...the authority of decades of vigorous and unwavering First Presidency endorsement of the policy; a preconceived and highly literalistic reading of several verses in the Pearl of Great Price; and an ambient culture which was indifferent to, if not supportive of, Mormon attitudes toward blacks."[2]


Pregunta: ¿Qué obstáculos sociales y culturales se interponían en el camino para poner fin a la prohibición del sacerdocio?

  NEEDS TRANSLATION  


Sometimes critics from other Christian faiths excuse beliefs and behaviors in their denominations' pasts, while suggesting a much higher standard should have been met by a community led by revelation

This criticism seems to ignore dynamics manifest in Biblical times in which inspired leaders such as Moses and Paul accepted slavery as part of the cultural norm and even promoted regulations for it (Exodus 21:20-27; Leviticus 25:44-46; Deuteronomy 23:15-16; Ephesians 6:5-9; Philemon 1:8-12; 1 Timothy 6:1; Titus 2:9). While what these leaders faced is not perfectly parallel to those in modern times, these prophets did not receive more socially progressive revelation than modern readers would have expected.[3] It is clear that sometimes less than ideal practices were permitted and upheld because of the "hardness of [Moses's followers'] hearts [Mark 10:5]."

Biblical history is replete with examples of the difficulty of gaining widespread conformity even after a paradigm-shifting revelation has been received

The New Testament apostles debated over how best to transition from preaching the Gospel only to the Jews to accommodating Gentile converts (Acts 15). Despite numerous miraculous manifestations to motivate them, the Israelites had to wander 40 years (Deuteronomy 8:2) to weed out idolatrous beliefs keeping them from inheriting a promised land. Mormon history also has its examples of this type, including the length of time it took the general membership to come into full compliance with the Word of Wisdom and the Manifesto. If a revelation ending the priesthood ban had been received earlier, the Saints might not have accepted it. (Elder Marion D. Hanks is reported to have said "For me it was never that blacks [were unqualified but that] the rest of us had to be brought to a condition of spiritual maturity...to meet the moment of change with grace and goodness.")[4]:203


Pregunta: ¿Qué circunstancias precedieron a la revelación de 1978 que puso fin a la prohibición del sacerdocio?

  NEEDS TRANSLATION  


In 1954, after visiting the struggling South African mission, David O. McKay began to consider lifting the ban

In a conversation with Sterling McMurrin, President McKay said, "It is a practice, not a doctrine, and the practice will some day be changed."[5] This was a departure from a 1949 First Presidency statement defending the ban as doctrinal, indicating a shift in his opinion. Leonard Arrington reported that President McKay formed a special committee of the Twelve that "concluded there was no sound scriptural basis for the policy but that church membership was not prepared for its reversal."[6] However, David O. McKay felt that only a revelation could end the ban. Sometime between 1968 and his death in 1970 he confided his prayerful attempts to church architect, Richard Jackson, "I’ve inquired of the Lord repeatedly. The last time I did it was late last night. I was told, with no discussion, not to bring the subject up with the Lord again; that the time will come, but it will not be my time, and to leave the subject alone."[7]

As McKay's health declined, his counselor, Hugh B. Brown, attempted to lift the ban as an administrative decision

However, it became even clearer that a century of precedent was difficult to reverse without a revelation, especially when some members and leaders—echoing George Q. Cannon—felt there might be a revelatory basis for the policy.

President McKay reportedly told Elder Marion D. Hanks that "he had pleaded and pleaded with the Lord, but had not had the answer he sought."[8]

Harold B. Lee was inclined to reconfirm the ban

Harold B. Lee was inclined to reconfirm the ban [9]:204-205 though Church Historian Leonard Arrington

...asserts that President Lee, shortly before his death, sought the Lord's will on the question of blacks and the priesthood during'three days and nights [of] fasting in the upper room of the temple,...but the only answer he received was "not yet." Arrington relied on an unidentified person close to President Lee, but President Lee's son-in-law and biographer found no record of such an incident and thought it doubtful.[10]

Following Joseph Fielding Smith's death, President Lee did say, "For those who don't believe in modern revelation there is no adequate explanation. Those who do understand revelation stand by and wait until the Lord speaks....It's only a matter of time before the black achieves full status in the Church. We must believe in the justice of God. The black will achieve full status, we're just waiting for that time."[11]


The Church continued to run into problems of black ancestry preventing the building of local leadership in certain areas, such as Brazil

As the church expanded its missionary outreach and temple building programs, leaders continued to run into problems of black ancestry preventing the building of local leadership in certain areas, most notably Brazil. The prayerful attempts to obtain the will of God intensified. Finally in June 1978, a revelation that "every faithful, worthy man in the Church may receive the holy priesthood" was received and later canonized as Official Declaration 2.


Pregunta: ¿Hubo testigos de la revelación que puso fin a la prohibición del sacerdocio?

  NEEDS TRANSLATION  


Many witnesses described the 1978 revelation on the priesthood

Wrote the past LDS Church Historian:

As a historian I sought to learn the particulars and record them in my private diary. The following account is based on dozens of interviews with persons who talked with church officials after the revelation was announced. Although members of the Twelve and the First Presidency with whom I sought interviews felt they should not elaborate on what happened, I learned details from family members and friends to whom they had made comments. . . .

Those in attendance said that as [President Kimball] began his earnest prayer, they suddenly realized that it was not Kimball's prayer, but the Lord speaking through him. A revelation was being declared. Kimball himself realized that the words were not his but the Lord's. During that prayer some of the Twelve -- at least two who have said so publicly -- were transported into a celestial atmosphere, saw a divine presence and the figures of former presidents of the church (portraits of whom were hanging on the walls around them) smiling to indicate their approval and sanction. . . .

At the end of the heavenly manifestation Kimball, weeping for joy, confronted the church members, many of them also sobbing, and asked if they sustained this heavenly instruction. Embracing, all nodded vigorously and jubilantly their sanction. There had been a startling and commanding revelation from God -- an ineffable experience.

Two of the apostles present described the experience as a "day of Pentecost" similar to the one in the Kirtland Temple on April 6, 1836, the day of its dedication. They saw a heavenly personage and heard heavenly music. To the temple-clothed members, the gathering, incredible and without compare, was the greatest single event of their lives. Those I talked with wept as they spoke of it. All were certain they had witnessed a revelation from God.[12]

Elder David B. Haight said of the same experience:

I would hope someday that our great-grandson Mark and others of our posterity would have similar spiritual experiences and that they would feel the spiritual power and influence of this gospel. I hope that Mark and others will have opportunities such as I had when I was in the temple when President Spencer W. Kimball received the revelation regarding the priesthood. I was the junior member of the Quorum of the Twelve. I was there. I was there with the outpouring of the Spirit in that room so strong that none of us could speak afterwards. We just left quietly to go back to the office. No one could say anything because of the powerful outpouring of the heavenly spiritual experience.

But just a few hours after the announcement was made to the press, I was assigned to attend a stake conference in Detroit, Michigan. When my plane landed in Chicago, I noticed an edition of the Chicago Tribune on the newsstand. The headline in the paper said, "Mormons Give Blacks Priesthood." And the subheading said, "President Kimball Claims to Have Received a Revelation." I bought a copy of the newspaper. I stared at one word in that subheading: claims. It stood out to me just like it was in red neon. As I walked along the hallway to make my plane connection, I thought, Here I am now in Chicago walking through this busy airport, yet I was a witness to this revelation. I was there. I witnessed it. I felt that heavenly influence. I was part of it. Little did the editor of that newspaper realize the truth of that revelation when he wrote, "Claims to Have Received a Revelation." Little did he know, or the printer, or the man who put the ink on the press, or the one who delivered the newspaper -- little did any of them know that it was truly a revelation from God. Little did they know what I knew because I was a witness to it.[13]


Pregunta: ¿Hubo testigos de la revelación que puso fin a la prohibición del sacerdocio?

  NEEDS TRANSLATION  


Many witnesses described the 1978 revelation on the priesthood

Wrote the past LDS Church Historian:

As a historian I sought to learn the particulars and record them in my private diary. The following account is based on dozens of interviews with persons who talked with church officials after the revelation was announced. Although members of the Twelve and the First Presidency with whom I sought interviews felt they should not elaborate on what happened, I learned details from family members and friends to whom they had made comments. . . .

Those in attendance said that as [President Kimball] began his earnest prayer, they suddenly realized that it was not Kimball's prayer, but the Lord speaking through him. A revelation was being declared. Kimball himself realized that the words were not his but the Lord's. During that prayer some of the Twelve -- at least two who have said so publicly -- were transported into a celestial atmosphere, saw a divine presence and the figures of former presidents of the church (portraits of whom were hanging on the walls around them) smiling to indicate their approval and sanction. . . .

At the end of the heavenly manifestation Kimball, weeping for joy, confronted the church members, many of them also sobbing, and asked if they sustained this heavenly instruction. Embracing, all nodded vigorously and jubilantly their sanction. There had been a startling and commanding revelation from God -- an ineffable experience.

Two of the apostles present described the experience as a "day of Pentecost" similar to the one in the Kirtland Temple on April 6, 1836, the day of its dedication. They saw a heavenly personage and heard heavenly music. To the temple-clothed members, the gathering, incredible and without compare, was the greatest single event of their lives. Those I talked with wept as they spoke of it. All were certain they had witnessed a revelation from God.[14]

Elder David B. Haight said of the same experience:

I would hope someday that our great-grandson Mark and others of our posterity would have similar spiritual experiences and that they would feel the spiritual power and influence of this gospel. I hope that Mark and others will have opportunities such as I had when I was in the temple when President Spencer W. Kimball received the revelation regarding the priesthood. I was the junior member of the Quorum of the Twelve. I was there. I was there with the outpouring of the Spirit in that room so strong that none of us could speak afterwards. We just left quietly to go back to the office. No one could say anything because of the powerful outpouring of the heavenly spiritual experience.

But just a few hours after the announcement was made to the press, I was assigned to attend a stake conference in Detroit, Michigan. When my plane landed in Chicago, I noticed an edition of the Chicago Tribune on the newsstand. The headline in the paper said, "Mormons Give Blacks Priesthood." And the subheading said, "President Kimball Claims to Have Received a Revelation." I bought a copy of the newspaper. I stared at one word in that subheading: claims. It stood out to me just like it was in red neon. As I walked along the hallway to make my plane connection, I thought, Here I am now in Chicago walking through this busy airport, yet I was a witness to this revelation. I was there. I witnessed it. I felt that heavenly influence. I was part of it. Little did the editor of that newspaper realize the truth of that revelation when he wrote, "Claims to Have Received a Revelation." Little did he know, or the printer, or the man who put the ink on the press, or the one who delivered the newspaper -- little did any of them know that it was truly a revelation from God. Little did they know what I knew because I was a witness to it.[15]


Notas

  1. "La raza y el sacerdocio," Temas del Evangelio en LDS.org (2013)
  2. Plantilla:NeitherWhiteNorBlack
  3. For a pre-Civil-Rights-movement Catholic perspective on this issue see the entry on "Philemon" in The Catholic Encyclopedia (1913). off-site (Inglés) and "Moral Aspect of Divine Law" off-site (Inglés)
  4. Plantilla:LYS-CD1
  5. Plantilla:RMM
  6. Plantilla:Book:Arrington:Adventures of a Church Historian
  7. David O. McKay and the Rise of Modern Mormonism, 104.
  8. Plantilla:LYS-CD1.
  9. Plantilla:LYS-CD1
  10. Kimball, Lengthen Your Stride, working draft chapter 20, page 22, footnote 105; citing for the affirmative Arrington, Adventures of a Church Historian and Arrington to author, February 10 and June 15, 1998; for the negative, L. Brent Goates, interview by author, February 9, 1998.
  11. Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.
  12. Plantilla:Book:Arrington:Adventures of a Church Historian
  13. David B. Haight, "This Work Is True," Ensign (May 1996), 22.
  14. Plantilla:Book:Arrington:Adventures of a Church Historian
  15. David B. Haight, "This Work Is True," Ensign (May 1996), 22.